Salam Allah,
Hu MHMD!
Greetings and salutations unto the Resplendent Quthb (Pole) of our Muhammadan Path, ath-Thariqah al-Muhammadiyyah al-Akmaliyyah al-Ahadiyyah, ash-Shahib al-Himmah (the Master of Aspiration), wa al-Qawiyy al-Arkan al-Ma'rifat (the Strong One of the Pillars of Knowledge), wa al-Fatih al-Mughaqat (the Opener of the Locked Doors), wa al-Qudwata as-Sura (the Guide of those who travel at night), wa al-Warith al-Khatm an-Nabiyyin (the Inheritor of the Seal of Prophets), wa al-Burhan al-Haqiqah (the Proof of Reality), asy-Syaikh al-Akbar Ibn al-'Arabi, man yuqimu bi 'Amr Allah (he who is the Carrier of the Commandment of Allah).
As we know, Syaikh al-Akbar left quite many Shalawat 'ala Nabi, each of which is a Great Treasury (Kanz al-Haqa'iq) representing the Station (Maqam) of Uniqueness of the Syaikh as a Unique Knower of Allah's Light, which signifies his Proximity with the Reality of as-Sayyid al-Wujud wa as-Sabab al-Maujud (the Chieftain of Existences), wa al-Imam al-A'immah (the Imam of Imams), wa an-Naqib al-Mahbubin wa al-Fardh al-Ahbab (the Chieftain of the Loved Ones and the Most Unique Beloved), wa al-Maqsuda as-Salikin (the Destination of Spiritual Travelers), the Holy Prophet Muhammad.
Know that every Pivotal Saint (Wali al-Quthb) in a specific age must have Direct Encounter with the Muhammadan Presence (al-Hadhrah al-Ahmadiyyah al-Muhammadiyyah). He also receives from the Prophet a special Wird unique to him, in the form of Shalat 'ala Nabi. This may apparently be long or short, representing the Simple Unity of that which is experienced in the Most Sacred Presence of Allah, al-Hadhrah al-Ahadiyyah. In itself, it encompasses the seven stages of Dzikr Allah:
1. Dzikr Thawwaf
2. Dzikr Nafi Itsbat
3. Dzikr Itsbat Faqat
4. Dzikr Ism Dzat
5. Dzikr Taraqi
6. Dzikr Tanazzul
7. Dzikr Ism Ghayb
Nowadays, the word 'Quthb' is so often misused to simply represent a leader of a thariqah, while he may lack the Muhammadan Reality in himself. Never has the world of Tashawwuf seen such a sorry state before.
Instead, there is something truly essential that the Quthb must know, regarding his Rank. The Principal Hierarchy of Muhammadan Overflowing is known to Ahl al-Haqiqah in the following way:
1. The All-Encompassing al-Hadhrah al-Ahmadiyyah al-Muhammadiyyah, of Sayyidina Muhammad alone, who is the First Sign-Appearance (Manifestation/Tajalli) of Allah's Oneness (Ahadiyyah), that is, of Allah's Essence (Dzat Allah), by Allah's Essence, in Allah's Essence, with no relative, attainable 'openness' (directionality and derivative) with respect to contingent phenomena of Otherness, other than with respect to the Divine Names and Attributes proceeding from this State (al-Wahdah al-Muhammadiyyah), whereby Sayyidina Muhammad alone is the Absolute Prophet and the Absolute Saint, the Essence of Essences (al-'Ayn al-A'yan fi al-Haqiqah al-Haqa'iq) and the Lone Pearl (al-Jauhar al-Fard) in the Ocean of Being (al-Bahr al-Wujud). No one else has any share nor full comprehension of its Content (hence the term 'Ummi' (Indescribable) attributed to the Holy Prophet), for it is essentially, primarily, limitlessly One with the State of Non-Manifestation (La Ta'ayun) of Allah's Essence, beyond 'Manifestative Descent/Ascent' (Tanazzul/Taraqi). This is the Absolute, All-Inclusive Station of Singularity or at-Tauhid adz-Dzatiyyah, representing the Muhammadan Reality (al-Haqiqah al-Muhammadiyyah) of Ha Mim (MHMD).
2. Al-Hadhrah al-Masihiyyah, which is an Opening at the 'Right Side' of the Muhammadan Presence, existing in parallel with al-Hadhrah al-Muhammadiyyah al-Mahdiyyah. This belongs to Sayyidina 'Isa, who is closest to the Prophet Muhammad, and who is the first to receive his Light, in the line of Prophets. He receives the Muhammadan Light directly from the Holy Prophet Muhammad without an intermediary. This Station contains:
3. The Sphere of Prophets (al-Hadhrah al-Anbiyya), from Sayyidina 'Adam to Sayyidina 'Isa, who receive the First Means of Knowledge of Allah's Essence, al-'Aql al-Qudsiyyah al-Muhammadiyyah (the Sacred Muhammadan Intellect), directly from the Holy Prophet Muhammad, without an intermediary. They are also Carriers and Expositors of the Prophetic Standards.
4. Al-Hadhrah al-Muhammadiyyah al-Mahdiyyah, which is an Opening at the 'Left Side' of the Muhammadan Presence, existing in parallel with al-Hadhrah al-Masihiyyah. This belongs, primarily, to the historic Hadhrat Muhammad al-Mahdi. It contains:
5. The Sphere of Appearances of Imam al-Mahdi (al-Hadhrah al-Muhammadiyyah al-Mahdiyyah ats-Tsanawiyyah), with each appearance manifest in the Reality of the Quthb of every age. Such a Quthb is called the Seal of Saints (al-Khatm al-Awliyya), or simply the Primordial Pole (al-Quthb al-Fardh). The sphere also consists of the known Caliphs of the Holy Prophet that succeeded him both historically (in time) and spiritually (in reality). Imam al-Mahdi and the Quthb of every age receive the Muhammadan Light (Nur Muhammad) directly from the Holy Prophet Muhammad, without an intermediary.
6. Al-Hadhrah al-Awliyya ash-Shidiqiyyah al-Akmaliyyah, which extends from al-Hadhrah al-Muhammadiyyah al-Mahdiyyah, whereby the Muhammadan Light is bestowed by Allah on a few chosen souls as an Intrinsic Gift, and not by means of the usual practical training/guidance. They need not a physical human being (rabithah/mursyid/pir) to train them. Instead, they are trained by the Holy Prophet himself, whose communicative appearance (manifestation) in them is known as ar-Ruh al-Idhafi (al-Khidhr), or simply the Holy Spirit (ar-Ruh al-Quddus).
The Apex-Source of this rare blessing, after the Prophet, is al-Mir'at an-Nabi (the Prophetic Mirror) Hadhrat Abu Bakr ash-Shiddiq. The people of this State see only the Station of the Prophet before them, with themselves mirroring the Prophetic Essence (adz-Dzat al-Muhammadiyyah). They recognize the Muhammadan Reality in a most unique, singular (solitary) way, within and without, beyond the context of their birth, continuity (training), and death. Such individuals are very, very few in every age. They are usually not known to other people, including Saints (Awliyya) of lesser ranks. Their Station is also called al-Kahfi, due to its Sublimity and Solitariness. Among those possessing this State known to us are Syaikh Manshur al-Hallaj, Syaikh Bayazid al-Busthami, Syaikh Syams at-Tabriz, Quthb al-Ghawts 'Abd al-Qadir al-Jailani, Syaikh al-Ghawts Abu Madyan al-Anshari al-Maghribi, Syaikh al-Akbar Ibn al-'Arabi, Sayyid 'Abd al-Karim al-Jilli, Syaikh 'Abd al-Jalil al-Jawi (Syaikh Siti Jenar, in Java), Syah Wali Allah ad-Dehlawi, and Syaikh Ahmad at-Tijani. Some of them are, in fact, the Poles (Aqthab) of the Sphere. This is the Special Way (ath-Thariqah al-Khashah). Extensively, it is also united with the more common ath-Thariqah an-Naqsybandiyyah al-'Isyqiyyah, stemming from Sayyidina Abu Bakr ash-Shiddiq.
7. Al-Hadhrah al-Awliyya al-'Alawiyyah al-Anfusiyyah (al-Hadhrah al-Masyaikh), which extends from al-Hadhrah al-Muhammadiyyah al-Mahdiyyah by means of hierarchical chains of spiritual teachers, stemming from Zhill Allah Sayyidina 'Ali ibn Abi Thalib through Imam Junayd al-Baghdadi. It consists of the sphere of all the organized, genuine paths (thuruq) known to us (essentially there are 40 of them), whose emphasis is attachment to the purified selves of their Syaikhs (hence the name 'Anfusiyyah'). This is the General Way (ath-Thariqah al-'Ammah), which many people can afford to follow. For them, Direct Unveiling (Kasyf) in the Muhammadan Presence/Reality is simply unbearable due to differences in their substances. Instead, they must follow the expansive route, step by step, towards Allah's Ultimate Mercy.
In reality, al-Maqam al-Quthbiyyah is one with al-Maqam al-Khatmiyyah. It denotes the Wali who has fully experienced Qiyamah (Resurrection) in ar-Ruh al-A'zham (Nur Muhammad), receiving al-Faydh al-Aqdas (the Most Sacred Overflowing) directly from the Prophet Muhammad. Upon reaching this highest stage in the Mi'raj, the Muhammadan Reality is fully realized/activated in the Wali. This Self-Realized Muhammadan Reality is essentially what is called 'Muhammad al-Mahdi', and its Opening (Futuhiyyah) is what is called the Great News and the Great Fire (an-Nar Allah al-Muqada) preceding the (individual) Qiyamah. This is a highly solitary State of Glory. There can only be One Perfect Mahdi in a specific age. The chain of appearances of al-Mahdi culminates with Hadhrat Imam Muhammad al-Mahdi himself, who shall appear at the end of ends, with the Banner of al-Mutakabbir.
At last, realizing the Muhammadan Reality (al-Haqiqah al-Muhammadiyyah) is what Sufism (Tashawwuf) is all about. Everything else you may witness is like a pollen grain, a dispersing wave, or a shadow perceived in your own incapacity.
In Muhammad (MHMD), Allah's Most Hidden Essence (Dzat Allah al-Ghayb al-Muthlaq) is the H in his M, and He witnesses Himself, in His own Uniqueness (al-Hadhrah al-Ahadiyyah al-Aqdas), in the M of his H. All in All is manifestly gathered in his D, ensuing from his being HM (Ha Mim), without otherness and precedence in Allah's Remembrance of Himself. Thus, if you know Allah as Allah, you shall know that Muhammad is Love's Only Meaning in all 70,000 vast Oceans of Secrets.
Wa shalla Allahu 'ala Sayyidina wa Mawlana Muhammadin wa Alihi-th-Thahirin
Wa Shahbihi-l-Mukhlisin wa sallam.
Mahabbah,
Dani
